5:4

Salaam all,

This is 5:4
يَسْأَلُونَكَ مَاذَا أُحِلَّ لَهُمْ قُلْ أُحِلَّ لَكُمُ الطَّيِّبَاتُ وَمَا عَلَّمْتُم مِّنَ الْجَوَارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ اللّهُ فَكُلُواْ مِمَّا أَمْسَكْنَ عَلَيْكُمْ وَاذْكُرُواْ اسْمَ اللّهِ عَلَيْهِ وَاتَّقُواْ اللّهَ إِنَّ اللّهَ سَرِيعُ الْحِسَابِ
Yasaloonaka matha ohilla lahum qul ohilla lakumu alttayyibatu wama AAallamtum mina aljawarihi mukallibeena tuAAallimoonahunna mimma AAallamakumu Allahu fakuloo mimma amsakna AAalaykum waothkuroo isma Allahi AAalayhi waittaqoo Allaha inna Allaha sareeAAu alhisabi

The Aya says:
They ask you (O Muhammad) what was made permitted for them. Say, the good was made permitted for you including what you taught amongst the animals of hunt, trained to catch but not eat. You (plural) teach them from what Allah taught you, then eat of what they held upon you and mention Allah’s name/appellation upon it. And act consciously of Allah. Allah is indeed quick in the accounting.

My personal note:
There are several issues that come to mind. The word HALA comes in here and it’s range of meaning covers two main areas: enjoined as in encouraged or ordered to do and the other end of the spectrum is permitted. The meaning of the word covers both ends of the spectrum as well as what is in between. The context sometimes limits the meaning to one end or the other. Here, the question that was raised is what was permitted of food or drink as I understand it. The answer is “the good”.

“The good” then encompasses everything that is not forbidden by Allah or by His prophet nor clearly proven harmful of itself. One thing that was mentioned in particular is the hunting by animals or birds. This is important in order to make a big distinction that if those animals killed the hunt, then it is still permitted and it is not considered “dead” which is included in the categories of forbidden food.

The term Amsakna Aaalaykum is translated as “they held upon you”. This term carries two meanings at the same time:
1- They caught the animal in question to give us.
2- They held themselves in control so as not to eat the hunt themselves or eat part of the hunt. This is in fact the point of training those animals.

Translation of the transliterated words:
Yasaloonaka: they ask you (singular)
Note: the root is S-Hamza-L and it means asking. It could be asking a question and it could be asking for help and so forth. YASALOONA is an action that is being completed or will be completed. It means: the action of asking is happening or will be happening by the subject (third person plural) to the object (KA= singular you).
Matha: what
Ohilla: was permitted/ enjoined
Note: OHILLA is derived from the root Ha-L-L and it means settling. Conceptually, this settling can be in time or place of quality as in settling or solving a problem, a knot and it can extend to acceptable or enjoined words or deeds. This sentence gives the context of acceptable or enjoined or allowed. OHILLA is an action that is completed. It means: the action of making the object (MATHA= what) permitted or enjoined happened by an undeclared subject.

Lahum: to them or for them
Qul: Say/ communicate/respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
Ohilla: was permitted/ enjoined
Note: OHILLA is derived from the root Ha-L-L and it means settling. Conceptually, this settling can be in time or place of quality as in settling or solving a problem, a knot and it can extend to acceptable or enjoined words or deeds. This sentence gives the context of acceptable or enjoined or allowed. OHILLA is an action that is completed. It means: the action of making the object (ALTTAYYIBATU= the good) permitted or enjoined happened by an undeclared subject.
Lakumu: to you (plural)/ for you
Alttayyibatu: the good things
Note: the root is TTa-Y-B and it means good according the plane of thought. Conceptually, it is used for any good entity or any entity that is good in it’s nature and effect. Religiously speaking, this suggests that things that are allowed by the religion are good for us, while things that are forbidden are not good for us. ALTTAYYIBATU means: the good things.

Wama: and what/ including what
AAallamtum: you (plural) taught
Note:. AAaLLAMTUM is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. AAaLAMTUM is an action that is completed. It means: the action of making the object (mina Aljawwarihi= of the animals of prey) know happened by the subject (second person plural).
Mina: of/ from/ amongst
Aljawarihi: the animals capable of injury/ animals of hunt
Note: the root is J-R-HA and it means injury caused by a sharp object as knife nail or tooth. ALJAWARIHI are the animals or birds that are capable of inflicting injury. This would be the animals of prey or hunt.
Mukallibeena: training to hunt but not eat/ training them restraint.
Note: the root is K-L-B and it means dog or any animal or bird that can kill other animals. MUKALLIBEEN means training those animals to hunt but not eat.

tuAAallimoonahunna: you (plural) teach them
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. TuAAaLLIMUHUNNA is an action that is being complete or will be completed. It means: the action of making the object (HUNNA=them) know is happening of will be happening by the subject (second person plural).
Mimma: of what/ from what
AAallamakumu: He taught you
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. AAaLLAMAKUM is an action that is completed. It means: the action of making the object (KUMU= plural you) know happened by the subject (first person singular pointing to Allah).
Allahu: Allah
Fakuloo: then eat
Note: FA means then or therefore or so. KULOO is derived from the root Hamza-K-L and it means eating. This will then take different meanings depending on the different planes of thought that a person has. KULOO is an order or request addressed to a group. It means: Eat.
Mimma: from what/ of what
Amsakna: they held onto
Note: the root is M-S-K and it means skin or leather. This is the concrete meaning of the word. The concept is holding onto something or someone, very much as the skin is held together or as the skin is the organ of the body that is held usually. AMSAKNA is an action that is completed. It means: the action of holding onto the object (Ma=what that just preceded) happened by the subject (third person plural feminine pointing to the animals/birds of prey male or female). Holding onto the animal means two things one is holding the animal and the other is withholding eating from it.

AAalaykum: upon you (plural)
Waothkuroo: and mention and remember
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. OTHKUROO is derived from the root TH-K-R and it means mention and remember, at the same time. The concrete word is something running on the tongue as if speaking it. Another concrete word is male or the male organ. The relationship between the two is not very clear and they can be different words that share the sound but have different root. It could be that the male is considered the active organ and that memory is an active process, but that is only a theory. OTHKUROO is a demand or request addressing a group. It means: mention and remember at the same time.

Isma: name of/ appellation of
Note: the root is S-M-W and it means rising. This word is used to mean many things that are related to that meaning. One of the meanings is name or appellation because when a the name is called, he or she would rise and respond. The root is used here for name or appellation of. ISMA means name of/ or appellation of.
Allahi: Allah
AAalayhi: upon him (the food)
Waittaqoo: and act consciously of
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better ITTAQOO is derived from the root W-Qaf-W and it means guarding or protecting. Since the best way to guard is through consciousness and action according to consciousness. ITTAQOO is a demand addressing a group of people. It means: make yourselves act consciously of.
Allaha: Allah
Inna: indeed
Allaha: Allah
sareeAAu: fast/ quick
Note: the root is S-R-Ain and it means quick and fast. The concrete words related to this root include the neck and the back of the horse where one taps to make them go faster. SAReeAAu means fast or quick.
Alhisabi: The calculation/ the measure/the accounting
Note: the root is Ha-S-B and it means calculating from all the aspects of it. HISAB is the calculation. The calculation means the end product of an action or the balance of a transaction and so forth.

Salaam all and have a great day.

Hussein

5:3

Salaam all,

This is 5:3
حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالْدَّمُ وَلَحْمُ الْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللّهِ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ إِلاَّ مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى النُّصُبِ وَأَن تَسْتَقْسِمُواْ بِالأَزْلاَمِ ذَلِكُمْ فِسْقٌ الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُواْ مِن دِينِكُمْ فَلاَ تَخْشَوْهُمْ وَاخْشَوْنِ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإِسْلاَمَ دِينًا فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِّإِثْمٍ فَإِنَّ اللّهَ غَفُورٌ رَّحِيمٌ
Hurrimat AAalaykumu almaytatu waalddamu walahmu alkhinzeeri wama ohilla lighayri Allahi bihi waalmunkhaniqatu waalmawqoothatu waalmutaraddiyatu waalnnateehatu wama akala alssabuAAu illa ma thakkaytum wama thubiha AAala alnnusubi waan tastaqsimoo bialazlami thalikum fisqun alyawma yaisa allatheena kafaroo min deenikum fala takhshawhum waikhshawni alyawma akmaltu lakum deenakum waatmamtu AAalaykum niAAmatee waradeetu lakumu alislama deenan famani idturra fee makhmasatin ghayra mutajanifin liithmin fainna Allaha ghafoorun raheemun

The Aya says:
Was forbidden upon you (plural) the dead and the blood and pig’s meat and what was announced to other than Allah in it and the strangled and the physically abused and the fallen and the gored and what the animal of prey ate except what you slaughter/ finish off. And what was slaughtered upon the idols and that you apportion by the chance. Those are out of Allah’s path/sin. Today those who rejected despaired from your religion therefore do not fear them and fear me with hope. Today I completed for you your religion and perfected upon you my favor and lovingly accepted for you Islam a religion. Therefore, who ever was forced in severe hunger without tilting towards sin then indeed Allah is protectively covering, merciful.

My personal note:
This Aya is relatively long. It mentions the categories of food that are prohibited in the Qur’an. Those include the dead as in anything that is found dead or was killed by inappropriate techniques as mentioned later in the aya. This category may also include any animal that may be prohibited in a hadeeth as well. The blood in here is pointing to flowing blood rather than blood in the meat itself. The meat of the pig points not only to meat but to anything that is a source of nutrition in the pig as in fat and bone and so on.

The aya then points to ways of killing the animal that are forbidden including physical abuse, falling from a height, strangulation, goring and if it was eaten by animals of prey. There is an exception which is if we discovered them still alive after the above happened naturally and then we kill them in a more suitable fashion such as slaughtering them. This is an important message in that we should kill the animals in a humane way and that is the Islamic way. Slaughtering is considered by Muslims as humane way, but it may leave the door open to other ways of killing the animals as long as it is not one of the above prohibited categories.

The end of the aya brings about an important exception to all those rules and that is in the case of starvation then it is ok to eat any of the above as long as the intention is clear not to break the law of Allah.

the apportioning by chance is then rejected as an order to pursue justice in any transaction.

The other subject that was mentioned here is the issue of “Today the Rejecters despaired from you religion”. The “despair” is the despair of ever beating it or changing it to other than it was. So, it is now standing on firm ground. The other word is DEEN which is translated as religion. DEEN is really the obligation of man towards God in this context and therefore it encompasses the spiritual obligation of man towards God as well as the legal obligations as in following God’s law as understood or derived from the Qur’an and the teachings of the prophet (pbuh).

Translation of the transliterated words:

Hurrimat: were made forbidden
Note: the root is Ha-R-M and it means “forbidding and forbidden to violate”. HURRIMAT is an action that is completed. It means: the action of making the object (the following things) forbidden happened by an undeclared subject, but is understood to God.
AAalaykumu: upon you (plural)
Almaytatu: the dead
Note: the root is M-W-T and it means death or the opposite of life or the lack of voluntary movement. ALMAYTATA means the dead entity. In here, it means any animal that was found dead or was killed by forbidden technique.
Waalddamu: and the blood/ including the blood
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. ALDDAMU is derived from the root D-M-M and it means blood. ALDDAMA means the blood and in this context it means the flowing blood or the blood not in the meat and so on.

Walahmu: and meat of/ nourishment of
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. LAHMU is derived from the root L-Ha-M and it means meat of something in concrete. This also is used for any main source of substance or food in anything as in wheat being the LAHM of the plants and so forth. LAHMU means meat of or nourishment of.
Alkhinzeeri: the pig
Note: ALKHINZEER is the name of pig or swine
Wama: and what
Ohilla: beginning was announced/what was announced at beginningNote: the root is H-L-L and it is used in concrete for the thunder that is followed by rain, therefore announcing the rain. Another word is HILAL which is new moon that announces the new month. In abstract it can mean the announcement of beginning of something as the beginning of the slaughter of the animal. OHILLA is an action that is completed and is derived from this root. It means: the action of announcing clealy the beginning happened by an undeclared subject. The beginning relates to the beginning of the preparation of the food or the eating of the food or slaughtering it.
.lighayri: To other thanNote: LI means to. GHAYR is derived from the root GH-Y-R and it means different or other. GHAYR means other than.
Allahi: Allah
Bihi: by him/ With him
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. HI means him and it points to announcing the food.
Waalmunkhaniqatu: and the strangled/ and the suffocated.
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. ALMUNKHANIQATU is derived from the root KH-N-Qaf and it means the narrow passage. Conceptually it applies to any narrow passage and including the narrow respiratory passages which then takes the meaning of strangulation or any means of narrowing them to cause suffocation. ALMUNKHANIQATU is the animal killed by strangulation or any means of narrowing the respiratory passages.

Waalmawqoothatu: the one becomes dead by hitting/ the physically abused to death.
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. ALMAWQOOTHATU is derived from the root W-Qaf-TH and it means hitting something hard that it ends up either dead or physically harmed. ALMAWQOOTHATU is the one that becomes dead by hitting.
Waalmutaraddiyatu: and the fallen
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. ALMUTARADDIYATU is derived from the root R-D-Y and it means a fall that leads to bad injury or death. Conceptually, it can be used to point to anything that leads to really bad consequences. ALMUTARADDIYATU is the animal that dies through falling.

Waalnnateehatu: and the gored
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. ALNNATEEHATU is derived from the root N-TTA- HA and it means the horn fight between animals. ANNATEEHATU is the animal that was killed through goring, either by another animal or a device that does the same thing.
Wama: and what
Akala: ate
Note: the root is Hamza-K-L and it means eating. This will then take different meanings depending on the different planes of thought that a person has. AKALA is an action that is completed. It means: the action of eating the object (WAMA and what) happened by the subject (third person singular pointing to ALSSABuAAU= the animal of prey).
alssabuAAu: the predator/ the predating animal
Note: The root is S-B-Ain and it means seven. This can also mean many since the seven is the lower number that one would use to say many. SABAAa means seven, with the possibility of making it means many. The term is also used to point to the strong predators with the relation to seven being that they act like several animals at once and so on. ALSSABuAAu in this context means: the strong predator or the predating animal.
Illa: except/ if not
Ma: what
Thakkaytum: you finished off/ slaughtered/ completed
Note: the root is TH-K-Y or TH-K-W and it means in concrete when the fire is at it’s best and when the wind is at it’s strongest. The term is conceptually then used for when the entity reaches it’s completion or when the task is completed. THAKKAYTUM is an action that is completed. It means: the action of completing the object (the animal being killed) was made to happen by the subject (second person plural). This then means that the action of finally killing the animal was made to happen by us in other methods than what was mentioned earlier. This then mostly points to slaughtering but may not be limited to it.
Wama: and What
Thubiha: was slaughtered
Note: the root is TH-B-Ha and it means to slaughter or to cut with a sharp object (neck, throat and so forth). THUBIHA is an action that is completed. It means: the action of slaughtering the object (WAMA= and what, mentioned earlier) happened by an undeclared subject.
AAala: upon / on
Alnnusubi: the idols/ shrines
Note: The root is N-Sad-B and it means something elevated that it can be seen. It then can take many other meanings as in pursuit of something elevated, admired, desired or worshipped. ALNNUSUBI in this context suggests idols or things like them.
Waan: and that
Tastaqsimoo: you (plural) seek apportioning
Note: the root is Qaf-S-M and it means dividing an entity to parts or portions. TASTAQSIMOO is an action that is being completed or will be completed. It means: the action of apportioning is happening or will be happening by the subject (second person plural).
Bialazlami: by the chance
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. ALAZLAM is derived from the root Z-L-M and it means the sticks of wood that are used to ignite a fire through friction. Therefore they are eroded on the edges from the constant friction and so on. The Arabs used those sticks to decided chances between them so one picks the stick and if he picked the shorter one he will get the short end of the stick, so to speak. This is the conceptual meaning and is then used for anything that decides on chance and not on study. ALAZLAM therefore here means the chance.
Thalikum: those
Fisqun: inappropriate/ Out of God’s path
Note: the root is F-S-Qaf and it means getting out of the appropriate place. This is used in the concrete form for the rat because it leaves it’s place and invades other homes to eat their food and cause harm. FISQUN is inappropriate or out of God’s path.
Alyawma: this day
Note: ALYAWMA is derived from the root Y-W-M and it means day. ALYAWMA means the day and here it points to this day.
Yaisa: they despaired/ they lost hope
Note: the root is Y-Hamza-S and it means despair or the absence of hope. YAISA is an action that is completed. It means: the action of despairing or losing hope happened by the subject (third person plural or singular).
Allatheena: those who
Kafaroo: rejected (Allah and His message)/ discarded
Note: the root is K-F-R and it means cover or bury in the ground, as in put the seed in the ground and cover it. This is then used conceptually for many purposes as in discarding and rejecting as well as burying. KAFARO is an action that is completed. It means: the action of rejection or discarding of the object (not declared, but understood from the context to point to God and/or the message) happened by the subject (third person plural).
Min: from
Deenikum: your religion/ your fulfilling obligation
Note: the root is D-Y-N and it means debt or law or religion. What groups them together is the concept of obligation, since religion is the obligation of man towards God. DEENI is obligation of or religion of, with religion being the obligation of man towards God. In this context, it points to fulfilling those issues. KUM means plural you.
Fala: then not/ then do not
Takhshawhum: fear them mixed with some hope
Note: the root is KH-SH-Y and it carries meanings of anticipation and fear. Sometimes, both meanings are together and sometimes only fear. When there is anticipation, then there may be an element of fear mixed with hope. TAKHSHAW is an action that is happening or will be happening. It means: the action of fearing the object (HUM= them) is happening or will be happening by the subject (second person plural).

Waikhshawni: and fear me/ instead fear me mixed with hope.
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. IKHSHAWNI is derived from the root KH-SH-Y and it carries meanings of anticipation and fear. Sometimes, both meanings are together and sometimes only fear. When there is anticipation, then there may be an element of fear mixed with hope. IKHSHAWNI is an order addressed to a group. It means: fear me with some hope.
Alyawma: this day
Note: ALYAWMA is derived from the root Y-W-M and it means day. ALYAWMA means the day and here it points to this day.
Akmaltu: I completed/ I made complete/ I made free from anything missing
Note: the root is K-M-L and it means completion and not leaving anything missing. AKMALTU is an action that is completed. It means: the action of completing the object (Deenakum= your religion) was made to happen by the subject (first person singular pointing to Allah).
Lakum: to you (plural)/ for you
deenakum: your religion/ your fulfilling obligation
Note: the root is D-Y-N and it means debt or law or religion. What groups them together is the concept of obligation, since religion is the obligation of man towards God. DEENI is obligation of or religion of, with religion being the obligation of man towards God. In this context, it points to fulfilling those issues. KUM means plural you.

Waatmamtu: and perfected/ and made most best/ completed/ made reach highest.
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. ATMAMTU is derived from the root T-M-M and it means to become complete or perfect or reach the best potential. In concrete it is used for the moon when it is most full, or the night when it is at it’s longest and so on. Conceptually, it is taken to mean complete or perfect or reaching the best potential. ATMAMTU is an action that is completed. It means: the action of making the object (Niaamatee= my favor/softness) complete or perfect or reach it’s highest/best happened by the subject (first person singular). .
AAalaykum: upon you (plural)
niAAmatee: my favor/ my softness
Note: the root is N-Ain-M and it means soft in the concrete sense. Conceptually, it means anything that can be understood as soft as in soft to touch and soft in treatment and soft life as in a life that does not have much hardship. NiAAMATEE is my favor or may soft treatment of you (plural).
Waradeetu: and I lovingly accepted
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. RADEETU is derived from the root R-Dhad-Y and it means accepting lovingly. RADEETU is an action that is completed. It means: the loving acceptance of the subject (Alislam) happened by the subject (first person singular).
Lakumu: to you (plural)/ for you (plural)
Alislama: The Islam/ the commitment to Allah
Note: the root is S-L-M and it means dissociation from an entity to re-associate with another that is better. This carries the meaning of health and safety. It also carries the meaning of delivery from one to another and it carries the meaning of peace, since it is the dissociation from harm to peace. ALISLAMA is the committing to the better entity and that is the commitment to Allah.
Deenan: religion/ fulfillment of obligation
Note: the root is D-Y-N and it means debt or law or religion. What groups them together is the concept of obligation, since religion is the obligation of man towards God. DEENAN is obligation or religion, with religion being the obligation of man towards God.
Famani: so whoever
Idturra: was forced to avoid harm/ was forced to avoid injury
Note: the root is Dhad-R-R and it means to harm or opposite of benefit. Concrete word is DAREER and it means blind person or a person that is afflicted with weakness and illness. Conceptually, it covers any kind of harm or affliction. IDTURRA is an action that is completed. It means: the action of forcing the object (third person singular) to do something in order to avoid harm happened by an undeclared subject.
Fee: in
Makhmasatin: starvation/severe hunger.
Note: the root is KH-M-Sad and it means shrunken stomach. This is then conceptually used to point to sever hunger or starvation. MAKHMASATIN is severe hunger or starvation.
Ghayra: other than/ not
Mutajanifin: tilting himself
Note: the root is J-N-F and it means one half is dominant on the other in concrete or a person who has scoliosis and therefore walks with a tilt. In abstract, it means the tilt to one side over another. MUTAFANAFIN means tilting oneself in an interactive manner.
Liithmin: towards sin
Note: LI means to or towards. ITHMIN is derived from the root Hamza-TH-M and it means breaking of rule or rules of justice, morality and ethics. This means error or fault with a tinge of knowing it. ITHM is the breaking of the rule of justice and morality while aware of it. It fits closely with sin when knowing that it is sin. It is also injustice.
Fainna: then indeed
Allaha: Allah
Ghafoorun: forgiving/ provider of protective cover/ protectively covering
Note: the root is GH-F-R and it means covering for protection. The concrete word is the helmet of the fighter. GHAFOORUN is the one that covers to protect. This, in turn means protection from committing the sin and protection from the consequences of sin, which also means forgiving
Raheemun: Merciful
Note: the root is R-Ha-M and it means womb in concrete. This term is used to mean mercy and all the good that the womb provides. RAHEEM is the one with the womb-like mercy.


Saalaam all and have a great day.

Hussein

5:2

Salaam all,

This is 5:2
يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تُحِلُّواْ شَعَآئِرَ اللّهِ وَلاَ الشَّهْرَ الْحَرَامَ وَلاَ الْهَدْيَ وَلاَ الْقَلآئِدَ وَلا آمِّينَ الْبَيْتَ الْحَرَامَ يَبْتَغُونَ فَضْلاً مِّن رَّبِّهِمْ وَرِضْوَانًا وَإِذَا حَلَلْتُمْ فَاصْطَادُواْ وَلاَ يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ أَن صَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ أَن تَعْتَدُواْ وَتَعَاوَنُواْ عَلَى الْبرِّ وَالتَّقْوَى وَلاَ تَعَاوَنُواْ عَلَى الإِثْمِ وَالْعُدْوَانِ وَاتَّقُواْ اللّهَ إِنَّ اللّهَ شَدِيدُ الْعِقَابِ
Ya ayyuha allatheena amanoo la tuhilloo shaAAaira Allahi wala alshshahra alharama wala alhadya wala alqalaida wala ammeena albayta alharama yabtaghoona fadlan min rabbihim waridwanan waitha halaltum faistadoo wala yajrimannakum shanaanu qawmin an saddookum AAani almasjidi alharami an taAAtadoo wataAAawanoo AAala albirri waalttaqwa wala taAAawanoo AAala alithmi waalAAudwani waittaqoo Allaha inna Allaha shadeedu alAAiqabi

The Aya says:
O you who made themselves safe (in Allah) do not violate Allah’s rituals nor the month/months that is forbidden to violate nor the gift, nor the neck-laced nor (violate) those pursuing the shelter that is forbidden to violate. They desire favor from their nurturing Lord and loving acceptance. And when you are finished with Ihram then hunt and do not let hatred of a people, because they blocked you from the forbidden to violate Mosque, compel you to become aggressors. And collaborate upon achieving goodness and action in consciousness (of Allah). And do not collaborate upon sin and aggression. And act consciously of Allah. Indeed, Allah is severe in the punishment.

My personal note:
This Aya carries with it some important instructions related to pilgrimage but also the instructions for all the Muslims in the path of the pilgrims to grant them safe passage and also grant their animals safe passage. The aya mentioned that when we are out of Ihram= ritualistic state of non violation then we can go back to hunting.

The Aya also asks the pilgrims not to let hatred of people who may have blocked their path in one way or another make them aggressors.

God asks us to collaborate on achieving good and acting in His consciousness and forbids us from collaborating on sin or aggression and then it reminds us of the severe consequences.

Translation of the transliterated words:
Ya ayyuha allatheena: O those who
Note: the three words used here are callings.
Amanoo: made themselves safe
Note: the root is Hamza-M-N and it means safe or safety. AMANOO is an action that is derived from the root and that is completed. It means: the action of making the object (not mentioned and therefore the subject and the object can be the same entity here) become safe happened by the subject (third person plural). So, it ends up meaning: they made themselves safe.
La: not/ do not
Tuhilloo: make permitted/ violate/ break
Note: the root is Ha-L-L and it means settling. Conceptually, this settling can be in time or place of quality as in settling or solving a problem, a knot and it can extend to acceptable or enjoined words or deeds. This sentence gives the context of acceptable or enjoined or allowed. TUHILLOO is an action that is being completed or will be completed. It means: the action of making the object (SHaAAaIRA= rituals) unknoted is happening or will be happening by the subject (second person plural). The form LA TUHILLOO is an order or a request to not violate or break in this context.
shaAAaira: rituals of
Note: the root is SH-Ain-R and it means appendages of the skin as hair and so forth. They are also used to mean signs of an entity as well as sensations. SHaAAIR is the plural of signs leading to. In this context, it means rituals as signs of Allah.
Allahi: Allah
Wala: and not/ nor
Alshshahra: the month
Note: the root is SH-H-R and it means the appearing moon. The concrete means known or apparent because it appears as clearly as the moon. It is also used to mean month, because the month corresponds with the appearing moon, it starts with the moon when it appears and the new month comes with the reappearance of the new moon. ALSHSHAHRA means the month.

Alharama: the forbidden to violate
Note: the root is Ha-R-M and it means “forbidding and forbidden to violate”. ALHARAMA means: the entity that is forbidden to violate.
Wala: and not/ nor
Alhadya: the gift/ the offering
Note: the root is root H-D-Y and it means gift in all it’s forms and it carries the meaning of guidance since guidance is a gift. ALHADYA is the gift or offering.
Wala: and not/ including not
Alqalaida: the neck-laced
Note: the root is Qaf-L-D and it means when one bends the two ends of the straight line so they meet each other. This is then used for necklace or bracelet and so on. The term is also used conceptually whenever a person brings things together in one place, as in water in a container and so on. ALQALAIDA are the entities that were dressed with a necklace. This includes some of the animals that were dressed with a necklace as a sign of them becoming offerings as well as people dressed with a necklace from Mecca as a sign to help them have safe passage.
Wala: and not/ including not
Ammeena: pursuing/ visiting / making destination
Note: the root is Hamza-M-M and it means mother or sources/origin if said as UMM and destination if said as AMM. AMMEENA means: making destination or pursuing or visiting in this context.
Albayta: the house/ the shelter
Note: the root is B-Y-T and it means to reach the night and BAYT is the place that you spend the night in. It is also used for any structure that can be used for that purpose and for animal dwellings. Therefore BAYT is closer to a shelter as the conceptual meaning and within that meaning falls the home or the house. ALBAYTA is the house or the shelter.
Alharama: the forbidden to violate
Note: the root is Ha-R-M and it means “forbidding and forbidden to violate”. ALHARAMA means: the entity that is forbidden to violate.

Yabtaghoona: they desire for themselves/ they desire
Note: the root is B-GHain-Y or B-ghain-w and it means the young unripe fruit and the young animal. This is some of the concrete meaning. It does attain the meaning of something desirable or desire as well as something bad. Both may share that youth is desirable and youth is associated with immaturity and foolish actions. YABTAGHOONA is a action that is being completed or will be completed. It means: the action of desiring the object (fadlan= favor) for oneself is happening or will be happening by the subject (third person plural).
Fadlan: favor/ bounty
Note: FADLAN is derived the root F-Dhad-L and it means overflowing of good or being able to fulfill all your needs from an entity and then still have more of it spared. It can also mean abundance due to the same reason. FADLAN means: overflowing of good or provision of more goodness than is required to cover the needs so that there will remain more of it left.
Min: from/ of
Rabbihim: their nurturing lord
Note: the root is R-B-B and it means nurturing and Lordship as two components of the meaning that can be present together or one at a time according to the context of the sentence. RABBI is nurturing Lord of. HIM means them.
Waridwanan: including loving acceptance/ and loving acceptance
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. RIDWAN is derived from the root R-Dhad-Y and it means accepting lovingly. RIDWANAN means loving acceptance or acceptance lovingly of.
Waitha: and when/ if
Halaltum: you (plural) became unknotted/ you left Ihram
Note: the root is Ha-L-L and it means settling. Conceptually, this settling can be in time or place of quality as in settling or solving a problem, a knot and it can extend to acceptable or enjoined words or deeds. This sentence gives the context of acceptable or enjoined or allowed. HALALTUM is an action that is completed. It means the action of becoming unknotted happened by the subject. In this context, the unknotting carries the meaning of getting out of Ihram. Because this action is happening after the ITHA= when, it is in the past tense, even if the action is to happen in the future because the ITHA suggests a timed conditional for future actions.
Faistadoo: then hunt
Note: FA means then or therefore or so. ISTADOO is derived from the root Sad-Y-D and it means catching what does not belong to anyone. This is then taken for mostly hunting. ISTADOO is an order or a demand addressed to a group. It means hunt. Although it comes in the form of an order, it is not understood as a must do, but as a permission to do because it comes after a prohibition to hunt.
Wala: and not
Yajrimannakum: separate you/ sever your ties from appropriateness/ make you criminals/ compel you
Note: the root is J-R-M and in concrete it means: harvesting the dates from the tree or separating the dates from the tree. Conceptually, this word then carries many other meaning including a transgression because the transgression/criminal act is a separation or severing of ties with what is appropriate. WALA YAJRIMANNAKUM is an action that means: And let not the object (SHANAANU= hatred/dislike/ animosity) make you sever ties from what is appropriate or make you act criminally.
Shanaanu: animosity of/hatred of
Note: The root is SH-N-Hamza and it means hatred of an entity or animosity towards it. SHANAANU means animosity or hatred of.
Qawmin: a people
Note: the root is Qaf-Y-M and it means standing or standing upright. QAWMIN are the people that stand together and that makes the group or people or nation, basically, any group of people that stand together or form a group.
An: that/ because
Saddookum: they blocked you
Note: SADDOO is derived from the root Sad-D-D and it means in concrete when the clapping of the hands or the expression of puss when the skin is squeezed opposite itself. Therefore, the concept carries the meaning of something opposite something or something blocking something or tightening on something as in squeezing it and making it difficult to proceed. SADDOO is an action that is completed. It means: the action of blocking and tightening the object (Aan ALMASJID= from the masjid/place of worship) from another object (KUM= plural you) happened by the subject (third person plural).
AAani: about/ away from
Note: this word takes the meaning of from, but at times takes the meaning of away from and so on.
Almasjidi: the place of worship/ the place of sujood/ the mosque
Note: the root is S-J-D and in concrete it means in one concrete form: a tree that is tilting downward due to a heavy load of fruits. It therefore is used conceptually to mean tilting downward of the face or the body including prostration as well as showing any sign of submission to a higher power. The range of meaning all those meanings together and one needs to understand it as both unless there is a strong reason in the sentence or elsewhere in the Qur’an to make one meaning inappropriate or impossible. ALMASJID is the place of Sujood and that is prostration. The term is used for any place of worship and more particularly a mosque.
alharami: the forbidden to violate
Note: the root is Ha-R-M and it means “forbidding and forbidden to violate”. ALHARAMI means: the entity that is forbidden to violate.
An: that
taAAtadoo: you become aggressors/ you (plural) overstep boundaries
Note: the root is Ain-D-W and it means running or overstepping boundaries since the running is a form of overstepping a boundary. Conceptually, it is also used to point to animosity since animosity stems from overstepping boundaries or enemies overstep boundaries of each other. TaAATADOO is an action that is being completed or will be completed. It means: the action of overstepping boundaries or transgressing is happening or will be happening by the subject (second person plural) with some emphasis.

wataAAawanoo: and collaborate/ and help each other
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. TaAAaWANOO is derived from the root Ain-W-N and it means Aid or help. When the word is used for animals then it applies to the female that has had children and is not old yet, which is the animal that is most helpful to her baby and to people. TaAAaNOO is an action that is interactive and is an order or a request addressed to a group. It means: help interactively and this then means: collaborate or help each other.
AAala: upon/ on
Albirri: the good landing/ the good achievement
Note: the root is B-R-R and it means solid land or firm ground. This is the concrete meaning and the abstract is related to it as in firm grounding or the good landing because the word is associated with goodness as a process to goodness and the achievement of goodness. ALBIRRI is the good landing since this term has the process and the result at the same time.

Waalttaqwa: and the conscious acts/ action in consciousness.
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. ALTAQWA is derived from the root W-Qaf-y and it means guarding or protecting. Since the best guarding is through consciousness then it means consciousness. ALTAQWA is the action in consciousness.
Wala; and not/ and do not
taAAawanoo: collaborate/ help each other
Note: TaAAaWANOO is derived from the root Ain-W-N and it means Aid or help. When the word is used for animals then it applies to the female that has had children and is not old yet, which is the animal that is most helpful to her baby and to people. TaAAaNOO is an action that is interactive and is an order or a request addressed to a group. It means: help interactively and this then means: collaborate or help each other.
AAala: upon/ on
Alithmi: the sin/ the injustice
Note: the root is Hamza-TH-M and it means breaking of rule or rules of justice, morality and ethics. This means error or fault with a tinge of knowing it. ALITHM is the breaking of the rule of justice and morality while aware of it. It fits closely with sin when knowing that it is sin. It is also injustice.
waalAAudwani: including aggression/ overstepping boundaries
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. ALAAuDWAN is derived from the root Ain-D-W and it means running or overstepping boundaries since the running is a form of overstepping a boundary. Conceptually, it is also used to point to animosity since animosity stems from overstepping boundaries or enemies overstep boundaries of each other. ALAAuDWAN Is the aggression or the overstepping of boundaries.
Waittaqoo: and act consciously of
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better ITTAQOO is derived from the root W-Qaf-W and it means guarding or protecting. Since the best way to guard is through consciousness and action according to consciousness. ITTAQOO is a demand addressing a group of people. It means: make yourselves act consciously of.
Allaha: Allah
Inna: indeed
Allaha: Allah
Shadeedu: hard in/ tight in/ severe in
Note: The root is SH-D-D and it means tightening the rope for the action and tight for the description. Conceptually, The “tight” can also extend the meaning to hard and strong and so forth. SHADEEDU means tight in or hard in or severe in.
alAAiqabi: the punishment/ the consequence
Note: the root is Ain-Qaf-B and it means back of foot. This is the concrete meaning and it is used to mean end, back or behind including the consequence of a person’s action and it can also mean obstacle. ALAAiQABI here is the consequence and in this context, it is pointing to punishment as a consequence of our bad actions.

Salaam all and have a great day.


Hussein

5:1

Salaam all,

This is 5:1
يَا أَيُّهَا الَّذِينَ آمَنُواْ أَوْفُواْ بِالْعُقُودِ أُحِلَّتْ لَكُم بَهِيمَةُ الأَنْعَامِ إِلاَّ مَا يُتْلَى عَلَيْكُمْ غَيْرَ مُحِلِّي الصَّيْدِ وَأَنتُمْ حُرُمٌ إِنَّ اللّهَ يَحْكُمُ مَا يُرِيدُ
Ya ayyuha allatheena amanoo awfoo bialAAuqoodi ohillat lakum baheematu alanAAami illa ma yutla AAalaykum ghayra muhillee alssaydi waantum hurumun inna Allaha yahkumu ma yureedu

The aya says:
O you (plural) who made themselves safe fulfill the dues of what was knotted. The four legged soft animals were permitted for you (plural) except what was recited upon you not permitting the hunt while you are in Ihram. Indeed Allah rules what He seeks.

My personal note:
There are several words that need addressing her. The first is ALAauQOOD which I translated as what was knotted. This term includes many categories and therefore I left it at it’s conceptual level. The categories that are included are oaths and promises, but it also includes rules and regulations that the person agreed to abide by as he or she entered Islam. Therefore the term includes personal business as well as the rules and regulations that Allah made us abide by.

The second term is the term BAHEEMA and it is used for all four legged animals. BAHEEMAT AL ANAaaM is for the “soft” four legged animals and this includes, in this context, the herbivores amongst the domesticated and other than domesticated animals.

The third term is IHRAM or HURUM which was used in the Aya. Conceptually the term means: “while in a state of ritually not violating.” The term is specifically is used for the time of Hajj where the Muslims are ritually prohibited from violating certain things including hunting as mentioned in the Aya.

The fourth term is MA YUREED which I translated as “what He seeks”. It is important to understand this as not the seeking of someone in need but the seeking that can be in two main areas which are not mutually exclusive but can often be separate:

1- What He seeks for us to do, as in what He likes us to do for our own good whether we do it or not.
2- What He seeks to happen and will make it happen. This could be in actively making it happen or allowing it to happen indirectly through His creation. And that is what actually happens in every day life.

The two meanings are not mutually exclusive, but in some statements of the Qur’an the term is used to mean number one, as in this Aya, while at other times number two is the meaning. When we do what Allah asks us to do then 1 and 2 happened and that is the best thing to occur.

Translation of the translated words:

Ya ayyuha allatheena: O those who
Note: the three words used here are callings.
Amanoo: made themselves safe
Note: the root is Hamza-M-N and it means safe or safety. AMANOO is an action that is derived from the root and that is completed. It means: the action of making the object (not mentioned and therefore the subject and the object can be the same entity here) become safe happened by the subject (third person plural). So, it ends up meaning: they made themselves safe.
Awfoo: fulfill dues/ meet dues
Note: the root is W-F-Y and it means meeting or fulfilling dues. This then takes different meanings according to the plane of thought of the sentence. One meaning could be death since it is a meeting of dues, or just a taking of someone or something depending on the situation, or other forms of meeting dues. AWFOO is an order or a request addressed to a group. It means; Meet or fulfill your (plural) dues.

bialAAuqoodi: by the contracts/ the contracts/ binding obligations/ by the knotted
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. ALAAuQOODI is derived from the root Ain-Qaf-D and it means the tying of the knot in the concrete. Conceptually, it means the finishing of the process or the putting of something into effect and it also can mean making and fulfilling a contract. ALAAuQOODI are the contracts or any process that needs to be finalized or became a committed/ binding obligation.
Ohillat: made permitted
Note: OHILLAT is derived from the root Ha-L-L and it means settling. Conceptually, this settling can be in time or place of quality as in settling or solving a problem, a knot and it can extend to acceptable or enjoined words or deeds. This sentence gives the context of acceptable or enjoined or allowed. OHILLAT is an action that is completed. It means: the action of making the object (baheematu alnaaami= the domestic animal) permitted or enjoined happened by an undeclared subject.
Lakum: to you (plural)
Baheematu: four legged animal
Note: the root is B-H-M and it means the four legged animal of the land or sea. Conceptually, the term is often used for lack of clarity because there is lack of clarity in communications between man and such animals. BAHEEMATU means four legged animal.
alanAAami: the domesticated animals/ the providing animals/ the soft animals
Note: the root is N-Ain-M and it means soft in the concrete sense. In abstract, it means anything that can be understood as soft as in soft to touch and soft in treatment and soft life as in a life that does not have much hardship. ALaNAAaMI are the soft animals and that includes all predominantly herbivorous animals whether domestic or otherwise.
Illa: except/ if not
Ma: what
Yutla: recited/ closely followed
Note: the root T-L-W and it means following closely. The concrete word that is derived from the root is the baby animal after it had been weaned from the breast and who follows his mother everywhere closely. The word means the following closely and also reciting, because that involves following each word with another. YUTLA is an action that is being completed or will be completed. It means: the action of following closely or reciting of an object (MA= what) is happening upon another robject (AAaLAYKUM= upon you (plural))by an undeclared subject.
AAalaykum: upon you (plural)
Ghayra: other than/ not
Muhillee: making permitted
Note: the root is Ha-L-L and it means settling. Conceptually, this settling can be in time or place of quality as in settling or solving a problem, a knot and it can extend to acceptable or enjoined words or deeds. This sentence gives the context of acceptable or enjoined or allowed. MUHILLEE means: making permitted or making enjoined.
Alssaydi: the hunting
Note: the root is Sad-Y-D and it means catching what does not belong to anyone. This is then taken for mostly hunting. ALSSAYDI means the hunting in this context.
Waantum: while you (plural)
Hurumun: in Ihram/ in a state of ritually not violating.
Note: the root is Ha-R-M and it means “forbidding and forbidden to violate”. HURUM means: in a state of non violating. This term is used specifically for the time of pilgrimage when people are in a state of ritually not violating certain principles and actions.
Inna: indeed
Allaha: Allah
yahkumu: rules/ judges/ steers
Note: the root Ha-K-M and it means the steer that steers the animal. This word is used for ruling and judging as well as other meanings that contain steering as part of the concept. HAKEEM means wise or the steering. The steering means the entity that steers in the best way possible using the best tools of knowledge, compassion, justice and mercy, and that is wisdom. YAHKUMU is an action that is being completed or will be completed. It means: the action of ruling or judging is happening by the subject (third person singular).
Ma: what
Yureedu: wants/ seeks
Note: the root is R-W-D and it means in concrete the person that goes ahead of the people looking for resources. Therefore, the word has within it the meanings of pioneering, seeking and desiring. YUREEDU is an action that is being completed or will be completed. It means: the action of seeking or wanting is happening or will be happening by the subject (third person singular).

Salaam all and have a great day.

Hussein

4:176

Salaam all,

This is 4:176
يَسْتَفْتُونَكَ قُلِ اللّهُ يُفْتِيكُمْ فِي الْكَلاَلَةِ إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَلَهُ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ وَهُوَ يَرِثُهَآ إِن لَّمْ يَكُن لَّهَا وَلَدٌ فَإِن كَانَتَا اثْنَتَيْنِ فَلَهُمَا الثُّلُثَانِ مِمَّا تَرَكَ وَإِن كَانُواْ إِخْوَةً رِّجَالاً وَنِسَاء فَلِلذَّكَرِ مِثْلُ حَظِّ الأُنثَيَيْنِ يُبَيِّنُ اللّهُ لَكُمْ أَن تَضِلُّواْ وَاللّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
Yastaftoonaka quli Allahu yufteekum fee alkalalati ini imruon halaka laysa lahu waladun walahu okhtun falaha nisfu ma taraka wahuwa yarithuha in lam yakun laha waladun fain kanata ithnatayni falahuma alththuluthani mimma taraka wain kanoo ikhwatan rijalan wanisaan falilththakari mithlu haththi alonthayayni yubayyinu Allahu lakum an tadilloo waAllahu bikulli shayin AAaleemun

The aya says:
They ask for your mature opinion. Say: Allah gives you His ruling in the people without living kids or parents. If a person dies not having child/children and he has a sister, then she gets the half of what he left while he inherits her if she did not have child/children. So, if they were two females then they get the two thirds of what he left. And if they were siblings, men and women, then to the male belongs similar to the take of the two females. Allah makes clear for you in order that you do not get lost. And Allah, in every entity, knowing.

My personal note:
This aya talks about the inheritance of the people who die but they do not have living children or parents who are the main recipients of the inheritance. It mentions that the next in line are the siblings and they inherit.

There is a contrast between this Aya and Aya 4:12 where that Aya gives spouses part of that inheritance. The two Ayat go together as in the above explanation will be with or after having given the spouse their portion of the inheritance and so on. The same goes for whether there was a living mother who will also inherit her allotted portion.

Aya 4:12 also mentions that the person who dies like the above Aya will leave up to the third of his inheritance to his siblings, while 4:176 can give potentially all the inheritance to the siblings. There are two potential ways to reconcile them:

1- The siblings in 4:12 are siblings on the mother side and therefore their inheritance is limited to only the third. This is supported in part by the mother being prominently mentioned in the preceding 4:11. While 4:176 is for siblings on the father’s side or they share both parents. If a person leaves siblings on the mother’s side and the father’s side then the ones on the mother side are still guaranteed their portion and the rest goes to the others.

2- There may be a situation of abrogation where the ruling on 4:12 is abrogated by 4:176

However, the books of tafsir Tabari and others go with the first explanation and they have some hadeeths and opinions of early Muslims to support that view.

Translation of the transliterated words:

Yastaftoonaka: they seek your (singular) authoritative opinion/ they seek your strong opinion/ mature opinion
Note: YASTAFTOONAKA is derived from the root F-T-Y and it means in concrete when the youth has just reached maturity. So, it carries the meaning of height of maturity and vigor. Conceptually it is used for youth as well as mature opinions as well as for slaves or servants, because they are generally people who just finished their maturity stages, as they were referred to in early Arabic history. In this context, it is used for the mature authoritative opinion. YASTAFTOONAKA is an action that is being completed or will be completed. It means: the action of seeking an authoritative/strong/ mature opinion from the object (KA=singular you pointing to the prophet) is happening or will be happening by the subject (third person plural).
Quli: Say/ communicate/respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
Allahu: Allah
Yufteekum: gives His Authoritative opinion to you (plural)
Note: the root is F-T-Y and it means in concrete when the youth has just reached maturity. So, it carries the meaning of height of maturity and vigor. Conceptually it is used for youth as well as mature opinions as well as for slaves or servants, because they are generally people who just finished their maturity stages, as they were referred to in early Arabic history. In this context, it is used for the mature authoritative opinion. YUFTEEKUM is an action that is being completed or will be completed. It means: the action of giving an authoritative opinion to the object (KUM=plural you) is happening or will be happening by the subject (third person singular).
Fee: in
Alkalalati: the one without children, parents
Note: the root is K-L-L and it means the parts put together. This is the concrete and it means all or every or each. It can also be extended conceptually to mean the parts surrounding an entity. In this case, it points to the relatives around the person but who are not children, parents.
Ini: if
Imruon: a person
Note: IMRUON means a person. The relation between the above and this meaning is not clear.
Halaka: died
Note: the root is H-L-K and it means dried and dead plant. This is the concrete and the abstract means death and perdition. HALAKA is an action that is completed. It means: the action of dying happened by the subject (third person singular).
Laysa: not
Lahu: to him/ belong to him/ he has
Waladun: children/ child
Note: the root is W-L-D and it means giving birth or conceiving. WALADUN is the product of giving birth or conceiving.
Walahu: and belongs to him/ he has
Okhtun: A sister
Note: the root is Hamza-KH and it means brother. OKHTUN means sister.
Falaha: then to her/ belongs to her/ then she will have
nisfu: half of
Note: the root is N-Sad-F and it means in concrete the division of an entity into two equal parts. Conceptually it is used for half and can be extended to justice and because of dividing in the middle. NISFU here means the half of or one of the two equal parts of.
Ma: what
Taraka: left
Note: TARAKA is derived from the T-R-K and it means what was left. In concrete it is used at times for the egg shell after the little bird has hatched. TARAKA is an action that is completed that is related to the root. This means: the action of leaving something behind happened by the subject (third person singular).
Wahuwa: while he
Yarithuha: inherits her
Note: the root is W-R-TH and it means inheritance or inheriting. YARITHU is an action that is being completed or will be completed. It means the action of inheriting the object (HA= her and points to the sister), is happening or will be happening by the subject (third person singular).
In: if
Lam: not
Yakun: will happen to be/ happens to be
Note: the root is K-W-N and it means being. YAKUNI is an action that is being completed or will be completed that is derived from the root. It means: the action of being is happening or will be happening by the subject (third personal singular). This in turn means: He happens to be
laha: to her/ belongs to her
Waladun: children/ child
Note: the root is W-L-D and it means giving birth or conceiving. WALADUN is the product of giving birth or conceiving.
Fain: so if
Kanata: the two sisters happened to be
Note: the root is K-W-N and it means being. KANATA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal dual form feminine). This in turn means: The two sisters happened to be
Ithnatayni: two females
Note: the root is TH-N-Y and it means to fold something. This is then used to make the one two through folding and other meanings. ITHNATAYNI means two females
Falahunna: then to them belongs
Alththuluthani: the two thirds of/ two of three of
Note: the root is root Th-L-Th and it means three. ALTHTHULUTHAN is the two of three or the two thirds
Mimma: of what
Taraka: he left
Note: TARAKA is derived from the T-R-K and it means what was left. In concrete it is used at times for the egg shell after the little bird has hatched. TARAKA is an action that is completed that is related to the root. This means: the action of leaving something behind happened by the subject (third person singular).
Wain: and if/ while if
Kanoo: happened to be
Note: the root is K-W-N and it means being. KANOO is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal plural). This in turn means: they were or they happened to be
Ikhwatun: siblings/ brothers
Note: the root is Hamza-KH and it means brother. IKHWATUN means brothers and as masculine plural, it is sex inclusive of males and females.
Rijalan: men
Note: the root is R-J-L and it means legs. The word also means men depending on the situation. One possible link could be because when men and women are in the caravan and the ability to ride is limited, then the men will be on their legs, while the women will be riding the camels or so forth. RIJALAN means men.
Wanisaan: and women
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. NISAAN is derived from two potential roots that may be related to it. The first N-S-Y and it is the one used for women. This same root is used for the sciatic nerve as a concrete word and for forgetting. The relation between the different meanings is only in an indirect manner. Another root is N-S-Hamza and it means putting things behind in time or space of delaying things. Concrete words are the women that have a delay in the menses because of possibility of pregnancy. NISAAN means women.

Falilththakari: then to the male
Note: FA means therefore or so or then. LI means to or belongs to. LTHAKARI is derived from the root TH-K-R and it means many things that may or may not be related. One concrete meaning is male organ or male. ALTHTHAKARI means the male. This also can be extended to mean active, hard and non receptive.
Mithlu: similar to/ equal to
Note: the root M-TH-L and it means similitude or similar. MITHLU means similitude of or similar to. Conceptually, it can also be understood as the example of or equal to.
Haththi: chance of/ take of
Note: the root is Ha-THA-THA and it means: chance as in what one takes by chance or take of a person from what is available of good and so on. HATHTHI means chance of. In the context of this sentence it is talking about the take or right in inheritance.
Alonthayayni: the two females
Note: the root is Hamza-N-Th and it means female. This word is further used to any entity that is soft, passive and receptive as opposed to male which is generally used for active and hard and non receptive. ALONTHAYAYNI means: the two females.

Yubayyinu: He makes clear
Note: YUBAYYINU is derived the root B-Y-N and it means between. This word then assumes many meanings as separation and distancing between two or more things. It also carries the meaning of clarification between two things. Here, it adopts the meaning of clarification. YUBAYYINU is an action that is being completed or will be completed. It means: the action of making clear or clarify is happening by the subject (third person singular pointing to Allah).

Allahu: Allah
Lakum: to you (plural)/ for you
An: that
Tadilloo: you (plural) get lost/ become lost
Note: the root is Dhad-L-L and it means getting lost as in lost the path or road in concrete terminology. Conceptually, it is used for any form of loosing the path, whether it is the path to a location or to the truth, or to be correct spiritually and so on. The imagery is very strong since loosing the path in the desert can mean near certain death. TADILLOO is an action that is being completed or will be completed. It means: the actions of loosing the path, or becoming misguided is happening or will be happening by the subject (second person plural). AN TADILLOO here takes the meaning: in order not to become lost.
waAllahu: and Allah
Bikulli: by every/ by each/in every
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. KULLI is derived from the root K-L-L and it means the parts put together. This is the concrete and it means all or every or each. It can also be extended conceptually to mean the parts surrounding an entity. KULLI means every, or each. In this context, it points to action and emphasis of the action.

Shayin: entity/ thing
Note: the root is SH-Y-Hamza and it means entity. SHAYIN means entity. It is taken here to mean a thing or entity.
AAaleemun: knowledgeable
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. AAaLEEM is the one that is very knowledgeable.

Salaam all and have a great day.


Hussein

4:175

Salam all,

This is 4:175
فَأَمَّا الَّذِينَ آمَنُواْ بِاللّهِ وَاعْتَصَمُواْ بِهِ فَسَيُدْخِلُهُمْ فِي رَحْمَةٍ مِّنْهُ وَفَضْلٍ وَيَهْدِيهِمْ إِلَيْهِ صِرَاطًا مُّسْتَقِيمًا
Faamma allatheena amanoo biAllahi waiAAtasamoo bihi fasayudkhiluhum fee rahmatin minhu wafadlin wayahdeehim ilayhi siratan mustaqeeman

The aya says:
So as for those who made themselves safe in Allah and they made themselves protected by Him, then He will make them enter in mercy of His and bounty and will guide them towards Him, a path leading to uprightness.

My personal note:
In this post I changed my previous explanation of the term SIRAT MUSTAQEEM from my original “Path made straight” to a “path leading to uprightness”. The reason for the change is that the term Mustaqeem has in it’s meaning an aim or a lead or a target and the target of the term is uprightness. This is still the straight path or the path made straight or the self straightening path. However, the emphasis of the word switches to the target of the path rather than it’s actual nature and the target is uprightness.

This understanding is actually in agreement with the books of Tafsir although it is rare to see the term come like this in translations.

Translation of the transliterated words:
Faamma: so as for
Allatheena: those who
Amanoo: they made themselves safe
Note: the root Hamza-M-N and it means safety. Conceptually, it can also be extended to trust as well, because we feel safe in the entity we trust. AMANOO is an action that is completed. It means: the action of making oneself safe is happened by the subject (third person plural).
biAllahi: by Allah/ in Allah
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. ALLAH is Allah

waiAAtasamoo: made themselves protected/ and made themselves hold
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. iAATASAMOO is derived from the root Ain-Sad-M and it means protecting or protection. One of the meanings of the word is the rope that one holds his animal with to protect against going astray. iAATASAMOO is an action that is completed. It means: the action of making oneself protected or holding on to the object (Allah) happened by the subject (third person plural).
Bihi: by him/ With him
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. HI means him and it points to Allah.

Fasayudkhiluhum: then He will make them enter
Note: FA means then or therefore or so. SAYUDKHILUHUM is derived from the root D-KH-L and it means entering. SAYUDKHIL is an action that will be completed. It means: the action of making the object (Hum=them) enter another object (FEE RAHMATIN= in mercy) will be made to happen by the subject (third person plural pointing to Allah).

Fee: in
Rahmatin: mercy
Note: RAHMATIN is derived from the root R-Ha-M and it means womb in concrete. This term is used to mean mercy and all the good that the womb provides. RAHMATIN is the womb-like mercy.
Minhu: from Him/ of His
Wafadlin: including/ and abundance or bounty
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. FADLIN is derived the root F-Dhad-L and it means overflowing of good or being able to fulfill all your needs from an entity and then still have more of it spared. It can also mean abundance due to the same reason. FADLU means: overflowing of good of or provision of more goodness than is required to cover the needs so that there will remain more of it left.

Wayahdeehim: And He guides them
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. YAHDEE is derived from the root H-D-Y and it means gift in all it’s forms and it carries the meaning of guidance since guidance is a gift. YAHDEE is an action that is being completed or will be completed. It means: the action of guiding the object (HIM= them) is happening or will be happening by the subject (third person singular pointing to Allah).
Ilayhi: towards Him
Siratan: path
Note: the root is Sad-R-TTa and it means path. SIRAT is path.
mustaqeeman: made straight/ self straightening / leading to uprightness
Note: the root is Qaf-W-M and it means standing upright or standing. The upright can be in all planes of position and for a horizontal dimension it means straight. MUSTAQEEM is a derivative word that means literally aiming for or seeking or leading to uprightness. That is then the straight path or the path made straight or self straightening path, but the main thing is the aim of the path and where it leads.

Salaam all and have a great day.


Hussein

4:174

Salaam all,

This is 4:174
يَا أَيُّهَا النَّاسُ قَدْ جَاءكُم بُرْهَانٌ مِّن رَّبِّكُمْ وَأَنزَلْنَا إِلَيْكُمْ نُورًا مُّبِينًا
Ya ayyuha alnnasu qad jaakum burhanun min rabbikum waanzalna ilaykum nooran mubeenan

The Aya says:
O you people, indeed came to you convincing proof from your nurturing Lord and We descended clarifying light towards you (plural).

My personal note:
This Aya returns the dialogue to all humanity and explains to them that what came down is convincing proof and a clarifying light. In 4:170 it mentions that the messenger came to all humanity. Here, it is giving a description to what came with the messenger.

The theme of light is very strong in Qur’an for we can never see the path except when there is light. The message that came from God is not only a proof, but a light that makes things clear, including making it easy to differentiate between right and wrong and so on.

Translation of the transliterated words:
Ya ayyuha: O you (plural)
Alnnasu: the people/ the society/ the humanity
Note: ALNNAS is derived from the root Hamza-N-S and it means socializing. ALNNAS are the society/the people. In this context, it is addressing the whole of humanity
Qad: indeed
Jaakumu; came to you (plural)
Note: the root is J-Y-Hamza and it means coming. One concrete word that is derived from this word is the pool where the rain water comes. JAA is an action that is completed and that is derived from the root. It means that the action of coming happened by the subject (third person singular pointing to ALRRASOOL= the messenger/envoy) to the object KUM which means: plural you.
Burhanun: convincing proof
Note: the root is B-R-H-N and it means to prove convincingly. BURHAN is the convincing proof.
Min: from
Rabbikum: your nurturing lord
Note: the root is R-B-B and it means nurturing and Lordship as two components of the meaning that can be present together or one at a time according to the context of the sentence. RABBI is nurturing Lord of. KUM means plural you.

waanzalna: and We made descended/ And We brought down
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. ANZALNA is derived from the root N-Z-L and it carries the meaning of arrival to stay and descent. One concrete meaning is the descent of the person from his or her horse or camel as they arrive at the place where they plan to stay. ANZALNA is an action that is completed. It means: the action of making arrive or making descend happened by the subject (first person plural).
Ilaykum: to you (plural)/ towards you (plural)
Nooran: light
Note: the root is N-W-R and it means lighting. This could be lighting light or lighting fire according to the word and the context. NOORAN means light.
Mubeenan: making clear/ clarifying
Note: the root is B-Y-N and it means in concrete between. The action of the verb is betweening. This betweening can mean clarifying because one can know better the difference between two things. It also can mean distancing because the betweening makes things become apart. MUBEEN is the one that makes between in a conceptual sense. In this context, NOORAN MEBEEN carries the meaning of light that makes things clear to see and differentiate.

Salaam all and have a great day.

Hussein